The Research Question and Sub-questions - Prophetic preaching in a context of corruption in Nig

The main question developed for this research is: “Does the current corrupt context of Nigeria challenge preachers to preach prophetically to support the fight against corruption?”

i. How does the context of corruption challenge preachers to take prophetic stance in Nigeria?

ii. What is prophetic preaching, and what are the modes of this kind of preaching?

iii. Can this mode of preaching be useful in the effort to combat corruption in Nigeria?

iv. What are the caurses and effects of corruption in Nigeria?

17 1.6 Research Design and Methodology

According to Mouton (1996, p.36), research methodology depends on the nature of the research problem and objectives. In addition, Sweeney and Watkins (2014, pp.777–

778), argued that theological research must examine actions and activities, and not just the belief system. Therefore, this research is approached from a macro-theory perspective within a frame of reference called ‘conflict paradigm’. This paradigm “views human behaviour as attempts to dominate others or avoid being dominated. It is interested in the relationship between individuals and society- particularly in the amount of freedom individuals had to surrender for society to function” (Babbie 2010, p.36).

From the paradigm perspective, corruption as a social behaviour in the society could also be seen as a process of conflict. This is so because corrupt practices tend to dominate, but there is resistance from those who are calling for a corruption free society. Similarly, prophetic preaching is also in conflict with dominating cultures that promote societal ills¹¹.

The method for this research is within the domain of content analysis. According to Babbie; “content analysis is the study of human recorded communications, such as books, websites, newspapers, speeches, poems, laws and constitutions as well as any

11 James M Reese in his book, tittled ‘Preaching God’s Burning Word’ identified two degrees of tension which prophetic preaching is against, these are; secular vision of reality, and fluctuating imperfect religious vision. (p.26) To apply this in the context of corruption, both the secular and religious imperfect vision may accept corruption as a total reality or norm. ‘This is the way life is; people are not going to change’ But prophetic preaching challenges this vision of reality because it is unreal, and is not a total reality. Reality says James Reese “Is what the grace of God is doing for men and for the universe in the ongoing healing service of those who are in Christ” (p.26). Uniquely, prophetic preaching eases this tension by its optimistic effort to build up a believing community that would proclaim God’s healing, grace, and reconciliation. In view of these, the secular and fluctuating imperfect religious vision gradually gave way for a future-looking hope of a corrupt-free nation.

components or collections thereof” (2010). This method is based on secondary data, which might not be an adequate representation and interpretation of the reality of corruption in Nigeria.

Nonetheless, it is suitable for the study of preaching as a form of communication, because it provides answers “to the classical question of communications research:

Who says what?, to whom?, why?, how? and with what effect?” (2010, p.333). Equally important; it puts the research in conversation with the work of other scholars in the literature review [see chapter 2], which will tremendously help in answering the research questions.

1.7 Research Structure

This study followed the structure of (Osmer 2008, pp.4–12) four tasks of practical theology interpretation, as diagrammatically illustrated in in figure two¹². A brief explanation of each will be given from a social-ecclesial perspective, and how it fits into this research.

The descriptive task focuses on “what is going on?” Answers to this question helps us discern patterns and dynamics in particular situations, or context (2008, p.4). This task will be used in Chapter Two to gain insight on the practice of corruption in Nigeria. It will be approached from a historical research perspective (Lundy 2008), to investigate the historical development and impart of corruption.

12 The diagram illustrated in the figure 2 is adapted and modified from Osmer (2008, pp.4, 11).

The interpretive task’s main focus is; “why is this going on? To answer this question, theories from the arts and sciences are implored to better understand and explain why this patterns and dynamics are occurring. Chapter Two will use this task to investigate and identify some of the causes of corruption in Nigeria.

According to Osmer, the main focus of normative task is to apply the “theological concepts to interpret particular situations or context, constructing ethical norms to guide our response and learning” (2008, p.4). Therefore, this task, constructively reflects on the question; what ought to be going on? In light of this, the discernment and application of God‘s Word for the current realities are of paramount importance to this task.

Considerably, this approach is based on some significant attributes of prophetic preaching such as; prophetic envisioning, prophetic criticism, and prophetic policy-making. The objective of the normative aspect of this research is designed to gain broader understanding of prophetic preaching in contemporary times, especially in the context of corruption.

Figure 2: Four tasks of practical theological interpretation

Finally, the pragmatic task is designed to determine the strategies of actions that will influence situations in ways that are desirable. It is about translating words into action.

Its objective for this study is designed to offer practical homiletic suggestions on the mode of prophetic preaching to support and promote the fight against corruption in Nigeria.

1.8 Significance and Contribution of the Research

This study follows the momentous contributions of several scholars in the field of homiletics to bridge the gap between prophetic preaching and practice within a social-ecclesia perspective. In the context of corruption in Nigeria, this gap is very wide and the research therefore, is a significant homiletical contribution to the fight against corruption, considering the point that some teachers of homiletics called for more studies in the field of prophetic preaching on the continent of Africa (Pieterse 2013; De Klerk 2013; Cilliers 2013, 2014). Finally, it also demonstrates academic concern taking place in the society, especially the distressing questions about corruption in Nigeria.

1.9 Limitation of Study

This study is a practical theological investigation that presents prophetic preaching as a viable medium to support and promote the fight against corruption within the Nigerian context in general. It does not centre on any particular region, because existing literature on the study of corruption are mostly focused on Nigeria at large. Thus the existence of corruption will be much easier to proof with reference.

Furthermore, the research does not focus on any form of corruption; it rather seeks to investigate the phenomenon of corruption in a conceptual manner because corrupt practices in all ramification are manifested in churches since its membership are from all walks of life.

The study does also not focus on any specific Christian denomination or church affiliation in Nigeria, because the call to speak prophetically on contemporary issues is

directed to all Christian denominations and Churches. Finally, this study is not an exegetical interpretation of prophetic literature (books of the Bible) because it is not a biblical study, although, some biblical and contemporary examples of prophetic preaching are used as communicative acts and events that could bring about the fear of God, good governance, promote and uphold the culture of human dignity to create a corrupt free society.

In spite of its limitations, this research hopes to be considered useful and to be used by researchers, especially in the field of homiletics in Africa to continue the conversation.

1.10 Conclusion

This Introductive Chapter gives a general background to the research, the research questions, design, methodology and structure. It also augured on the limitations and significance of the study. To show that the research questions are achievable, the following chapter will seek to understand the historical development, causes and effect of corruption in Nigeria.

Chapter Two: Contextual Analysis of Corruption in Nigeria

2.1 Introduction

In preaching, Pieterse (2013, p.5), affirmed that “the dynamics of the work of the Holy Spirit becomes operative when we read the text and our context in prayerful meditation with open minds, and in a deeper space of covenantal contact with God in the homiletic process. Similarly, ”it is important that prophetic preachers understand the structural injustices…moral fibre of the people…and the social analysis of the context in which they minister” (Nell 2010).

This understanding in preaching, especially prophetic preaching, embraces the past, present and future. It also shows that prophetic preaching should be understood in relation to the threefold aspects of God’s activity – “concerned with what God has done, with what God is doing, and with what God will do” (Huh 2005, p.42). Therefore, preachers need to be extensively informed of the historical, social, economic and political situation of their listeners (Pieterse 2001). This approach positions the preacher not only to be an interpreter of scripture, but a commentator on the dilemmas and puzzle of contemporary life (Bartlett 1995, pp.22–23).

Based on the above insights, this Chapter, attempts to give some historical and contextual background of Nigeria, and to examine the historical development, causes and effects of corruption in. This approach is necessary and significant because it provides the critical contextual link of the past to the present and it projects the future.

According to Lundy (2008, p.395), using the historical approach “is of particular relevance to research about contemporary, social and cultural issues, as it enhances an understanding of the present. Any contemporary issue is bound intrinsically with the social and historical milieu of the past”. Uniquely, the historical approach paves the way for prophetic preaching to attain its goal; “that is to stir up in us the courage to care and empower us to change our lives and our historical circumstances” (West 2004). Thus, understanding the historical background, causes and effects of corruption in Nigeria is very important in this Thesis, and it shows how this context challenges preachers to take a prophetic stance.

Nevertheless, the extent at which corrupt practices devoured Nigeria before and after independence is difficult to determine. Buttressing this point, Varda (1981, p.178), posited that “revelations on corruption…are frequently suppressed before publication or soon thereafter, unless they serve a political purpose. Of the important cases that escape concealment, many are either dismissed and/or buried in investigatory committees. They eventually fade away”. Similarly, Tell, a weekly magazine in Nigeria, observes in an editorial that: “an unusual and disturbing trend is emerging in which behaviour openly suggestive of large-scale corruption in the polity are not out rightly condemned, but treated with utmost cynicism and defended with self-serving arguments, even by very senior citizens often considered as the fathers of the nation”

(cited in Omotola 2006, p.216).

From the statement quoted above, an in-depth understanding of corrupt practices in Nigeria, largely depends on the orientation and political affiliation of the analysts.

Despite this approach, corruption continued to thrive in the nation. In view of this, the pulpit ministry, especially prophetic preaching which seeks to humbly proclaim the Word of God to contemporary issues like corruption, should uniquely attempt to gain a historical knowledge of the situation and context.

2.2 Some Historical and Contextual Background of Nigeria

Nigeria as a political nation, was created in 1914 by the British government during the European partition of Africa that began in the last quarter of the nineteenth century (Falola 1999). However, the remains of ancient civilization were spread across the country and excavated in different locations. For example, brass and copperheads in Ile-Ife and Benin, terracotta animals in Borno, and Nok Terracotta heads. These and many other archaeological discoveries show that Nigeria has a long history with human habitation in places dating back to about 500 B.C. (Falola 1999; Crowder 1976;

Coleman 1962; Burns 1929). In other words, the story of Nigeria as it is known today, goes back to more than two thousand years.

The country gained independence from Britain on the 1^stof October 1960, and was divided into three regions, namely; North, West, and East. But currently, Nigeria has 36 administrative states with Abuja as the federal capital territory ¹³.

Geographically, Nigeria has a total land area of about 923.768 sq. km (Olukayode 2013, p.171). The country stretches about 700 miles from east to west, and 650 miles from

13The below diagram was extracted from the GoogleMap (www.googlemap.com)

south to north. It lies roughly between 3° and 15° E longitude and between 4° and 14° N latitude (Falola 1999). The country’s coastline on the Gulf of Guinea stretches to about 774km, and its shared international borders with Benin and Togo to the west, Cameroon in the east, and Niger and Chad to the north (Falola 1999; Ikelegbe 2005;

Olukayode 2013).

Figure 3: A map of Nigeria showing the 36 states and the Federal Capital Territory. [online] Availabe at www.nigerianmapshowing36states.com [2016, March 13].

Geologically, Nigeria is endowed natural and mineral resources, for example, the third longest river in Africa; the river Niger runs for 730 miles within the country. Notably, this

river, according to Coleman (1962, p.19), is the most prominent physical feature of Nigeria. Significantly, a host of minerals; coal, iron, zinc, salt, and copper are naturally spread across the country. With the discovery of crude oil in the 1950’s, Nigeria has become one of the largest oil producing countries in the world. Agricultural products such as palm oil, kernel oil, cotton, rubber, groundnut, cocoa, yam, and beans etc, are also cultivated and exported. In light of these, stories of abundant mineral resources, generated European interests. (Falola 1999).

According to the latest United Nations estimates, Nigeria is the most populated nation in Africa with an approximate of 186 million people. This population includes a high proportion of young people with an average age of seventeen and eighteen¹⁴ (Melorose et al. 2015). Furthermore, Nigeria is a multi-ethnic nation with about 485 tribes (Blench 2008). Although English is the official language, Hausa, Igbo, and Yoruba are the indigenous languages predominantly used.

Religiously, Islam, African Traditional Religion (ATR) and Christianity, are the dominant religions in Nigeria [as previously mentioned in section 1.1]. Followers of these religions believe in the supremacy of God, that God is the basis of their individual and corporate lives. In view of this, Falola (1999, p.7), states that; “The role of religion in politics (governance) has become visible, leading to controversy over whether the country should be secular or not”. Nevertheless, religion played a significant role in Nigerian

14 The current population of Nigeria is 186,654,170 as of Thursday, June 9, 2016, based on the latest United Nations estimates. Nigeria population is equivalent to 2.48% of the total world population. The median age in Nigeria is 18 years. Cf http://www.worldometers.info/world-population/nigeria-population/ Accessed 9^TH June 2016.

cultural, social, economic and political life. Presumably, having authority in all ramification is regarded as a gift from God.

Nigeria celebrates itself as “the giant of Africa” because of its richness in human and natural resources. This ‘giant’ has gone through, and is continually going through a lot of internal crises such as; the civil war (1967-1970), military coup and counter coup (1966, 1983, 1985, and 1991), the annulled 1993 democratic election, religious and ethnic violence, cases of corrupt practises, and environmental degradation¹⁵. Despite its wealth in human and natural resources, Nigeria is noted for its inability to utilize these resources to develop and transform the nation. Consequently, almost half of all Nigerians live in abject poverty and unemployment (Ucha 2010; Anon 2011; United Nations 2009; Maier 2000). In anticipation to improve the standard of living, the majority of Nigerians now seek succour in religion. However, these religous institutions have not escaped corruption.

Notably, corruption is a major problem confronting Nigeria in all ramification. Falola (1999), described the situation of the country saying; “as Nigeria enters the next millennium, it does so as a weakened nation with its economy in shamble…. Its external image badly soiled, its people in great despair and agony, and violent protest and civil strife as routine occurrences, ‘the giant of Africa’ is now listed by the World Bank as one of the poorest countries in the world”. More so, the nation is ranked as one of the most corrupt nations in the world by Transparency International.

15 For Further reading on the Nigeria civil war:(Salamone 1997; Stremlau J 1977; Aguolu 1973). Military Coup and counter coup (Luckham 1971; Feit 1968). The annulled 1993 democratic elections, (Nwokedi 1994).

2.3 Brief Historical overview of Corruption in Nigeria

In an attempt to understand the dynamics of corruption in Nigeria, though relatively brief, one can begin to reflect on the colonial era, which was of crucial importance in terms of its impact on the institutions and ethos of governance that would guide Nigeria after independence¹⁶. Thus, before the Europeans came in contact with the interior of Nigeria in the nineteenth century, the society has been inhabited by Negroid and Berber (Burns 1929). Much of the earlier history of its people is contained in oral tradition, myth and legend, except in the north where the Kanuri and Hausa came in to contact with the Arabs are there any documented record before the nineteenth century (Crowder 1976).

Historically, the society is made up of families, households, clans, villages, kingdoms and caliphates, such as; the Oyo kingdom, Benin kingdom, Kwararafa kingdom, and the Bornu empire. Significantly, many factors led to the rise and fall of these kingdoms, such as; inter tribal war, migrations, religions, the British invasion, the slave trade and the mere struggle for survival.

Generally speaking, the issue of corruption is connected to all these factors. In view of this, Falola (1999, p.36), affirmed that “the 1804 Uthman Dan Fodio¹⁷ Jihad in the north, was not only to reform and propagate Islam, but to also address issues of corruption and economic exploitation of the poor”. Similarly, the fall of the old Oyo Empire is as a

16Report of the Political Bureau (Abuja: Reproduced for Mass Distribution by the Directorate for Social Mobilisation MAMSER,” 1987), 26. (Cited in Mbachirin 2006).

17Uthman Dan Fodio 1754-1817 and became an Islamic preacher at the age of twenty. He created and established the Sokoto Caliphate, the biggest state in West Africa in the nineteenth century. This state is structured and ruled based on Islamic laws. Dan Fodio was a great leader who attracted thousands of followers, both scholars and warriors.

result of power struggles and the appointment of weak kings. In other words, people paid bribes to secure rulership. Such kings, shamelessly abused their positions and trampled on the liberties of the people (Burns 1929). In the same way, the decline and collapse of the old Benin Kingdom was brought about by intense competition for the throne, weak rulers, civil war, and slave raiding.

This signifies that many of the current societal problems in Nigeria can be traced back to the founding period of the nation and the activities of the British colonial administration. Tagbo Ugwu (2002, p.16) echoes this point, by tracing the root of corruption to the colonial era. He claimed that; “It has been argued that the major roots of corruption were sown during the colonial period when a lot of structures were created for the purpose of administration. The pro-colonial society knew little or nothing about corruption but, soon after Nigeria’s independence in 1960 and shortly afterwards in

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